The Central American solidarity movement began to subside in the late 1980s as the countries in the region signed peace accords and military regimes lost power. However, there often remains a group ...
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The Central American solidarity movement began to subside in the late 1980s as the countries in the region signed peace accords and military regimes lost power. However, there often remains a group of activists who continue to organize. Their biggest challenge is sustaining commitment to a movement that has lost momentum, with the prevailing view that protest is no longer necessary or effective. In the early 1990s, Father Roy Bourgeois successfully launched a campaign that kept solidarity activism alive.Less

Rituals and Emotional Rejuvenation

Sharon Erickson Nepstad

Published in print: 2004-08-12

The Central American solidarity movement began to subside in the late 1980s as the countries in the region signed peace accords and military regimes lost power. However, there often remains a group of activists who continue to organize. Their biggest challenge is sustaining commitment to a movement that has lost momentum, with the prevailing view that protest is no longer necessary or effective. In the early 1990s, Father Roy Bourgeois successfully launched a campaign that kept solidarity activism alive.

In this book, Steven Smith examines modernity as the site of a unique type of human being entirely unknown to the ancient and medieval worlds that is called the bourgeois. The characteristics and ...
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In this book, Steven Smith examines modernity as the site of a unique type of human being entirely unknown to the ancient and medieval worlds that is called the bourgeois. The characteristics and qualities attributed to this new kind of individual by writers like Descartes, Hobbes, Spinoza, Franklin, and Kant included the desire for autonomy, to live independently of custom, habit, and tradition, and to be the ultimate locus of moral responsibility. This kind of bourgeois culture that has become most fully associated with America and the American way of life was accompanied by doubts and fears. Bourgeois society was rejected by some of its leading critics as domineering and tyrannical (Marx), as tepid and cowardly (Nietzsche), and as lacking in taste and culture (Flaubert). The concept of the bourgeois slowly became the locus of scorn and as the cause of our manifold discontents. How did modernity that was once considered the locus of the free and responsible individual become associated with low-minded materialism, moral cowardice, and philistinism? This provocative book explores some of reasons for these anxieties in the works of Rousseau, Tocqueville, Flaubert, Leo Strauss, Isaiah Berlin, and Saul Bellow. The work offers a novel perspective of what it means to be modern by showing what is most characteristic of modernity are the self-criticisms and doubts that have accompanied political progress and why some of these discontents have produced movements of radical rejection.Less

Modernity and Its Discontents : Making and Unmaking the Bourgeois from Machiavelli to Bellow

Steven B. Smith

Published in print: 2016-08-09

In this book, Steven Smith examines modernity as the site of a unique type of human being entirely unknown to the ancient and medieval worlds that is called the bourgeois. The characteristics and qualities attributed to this new kind of individual by writers like Descartes, Hobbes, Spinoza, Franklin, and Kant included the desire for autonomy, to live independently of custom, habit, and tradition, and to be the ultimate locus of moral responsibility. This kind of bourgeois culture that has become most fully associated with America and the American way of life was accompanied by doubts and fears. Bourgeois society was rejected by some of its leading critics as domineering and tyrannical (Marx), as tepid and cowardly (Nietzsche), and as lacking in taste and culture (Flaubert). The concept of the bourgeois slowly became the locus of scorn and as the cause of our manifold discontents. How did modernity that was once considered the locus of the free and responsible individual become associated with low-minded materialism, moral cowardice, and philistinism? This provocative book explores some of reasons for these anxieties in the works of Rousseau, Tocqueville, Flaubert, Leo Strauss, Isaiah Berlin, and Saul Bellow. The work offers a novel perspective of what it means to be modern by showing what is most characteristic of modernity are the self-criticisms and doubts that have accompanied political progress and why some of these discontents have produced movements of radical rejection.

This chapter takes a biological-demographic perspective. It addresses a number of complex questions. What is the most likely age pattern of mortality risk between conception and age one? How might ...
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This chapter takes a biological-demographic perspective. It addresses a number of complex questions. What is the most likely age pattern of mortality risk between conception and age one? How might that pattern have varied during the epidemiological and health transitions? What was the relationship between stillbirth and neonatal mortality in low life expectancy societies, both historically and in developing economies today? How have earlier generations of scientists understood and described the age pattern of fetal mortality? It traces a line of enquiry from studies by medical statisticians in the 19th century via those by Karl Pearson (Chances of Death, 1897) in England, Franklin Paine Mall (1900s) in the USA, and Jean Bourgeois-Pichat (1940s) in France, to recent research by physiologists on fetal growth and survival.Less

The Prospects for Survival from Conception to Childhood

Robert Woods

Published in print: 2009-08-27

This chapter takes a biological-demographic perspective. It addresses a number of complex questions. What is the most likely age pattern of mortality risk between conception and age one? How might that pattern have varied during the epidemiological and health transitions? What was the relationship between stillbirth and neonatal mortality in low life expectancy societies, both historically and in developing economies today? How have earlier generations of scientists understood and described the age pattern of fetal mortality? It traces a line of enquiry from studies by medical statisticians in the 19th century via those by Karl Pearson (Chances of Death, 1897) in England, Franklin Paine Mall (1900s) in the USA, and Jean Bourgeois-Pichat (1940s) in France, to recent research by physiologists on fetal growth and survival.

At the Paris peace conference the British and Americans worked together in drafting the Covenant, which was largely based on the Phillimore plans. This was intended to be a precedent for ...
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At the Paris peace conference the British and Americans worked together in drafting the Covenant, which was largely based on the Phillimore plans. This was intended to be a precedent for Anglo‐American cooperation throughout the conference and beyond. Wilson and Lloyd George came to share a vision of peace based on justice. Recognizing that the great power balance had broken down in Europe, London looked to the creation of smaller nation‐states under a league guarantee. Wilson and Cecil, who was effectively in charge of the British side of the negotiations despite his resignation from the government, envisaged a political rather than judicial body dominated by the major powers. The council would be the key element. They were also agreed in rejecting the proposals of the French delegate Léon Bourgeois which would have turned the league into an effective military institution.Less

‘The Key to the Peace was the Guarantee of the Peace’ : The Creation of the League, 1918–1919

Peter J. Yearwood

Published in print: 2009-01-15

At the Paris peace conference the British and Americans worked together in drafting the Covenant, which was largely based on the Phillimore plans. This was intended to be a precedent for Anglo‐American cooperation throughout the conference and beyond. Wilson and Lloyd George came to share a vision of peace based on justice. Recognizing that the great power balance had broken down in Europe, London looked to the creation of smaller nation‐states under a league guarantee. Wilson and Cecil, who was effectively in charge of the British side of the negotiations despite his resignation from the government, envisaged a political rather than judicial body dominated by the major powers. The council would be the key element. They were also agreed in rejecting the proposals of the French delegate Léon Bourgeois which would have turned the league into an effective military institution.

In the twentieth century and beyond, market libertarians have consistently identified themselves with classical liberalism while contributing to the formation and justification of neoliberalism. They ...
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In the twentieth century and beyond, market libertarians have consistently identified themselves with classical liberalism while contributing to the formation and justification of neoliberalism. They have done this, primarily, through the disenchantment of politics by economics; politics is denigrated and drained of power by an economics ready to step into its place. Classical liberalism enjoyed a republican foundation; it ennobled the market and secured it as one institution among many, whereas neoliberalism elevates the market idea to install it as a principle of government. Deirdre McCloskey's eloquent and nuanced defenses of the bourgeois era betray a concern about disenchantment. But their focus on moral disenchantment sidesteps what is essentially a political problem. McCloskey raises fundamental moral and scientific questions about neoliberal order, but her evasion of politics combined with her market advocacy tend to reinforce the phenomenon of economic rule.Less

Liberal Advocacy and Neoliberal Rule: On McCloskey’s Ambivalence

Stephen G. Engelmann

Published in print: 2017-01-23

In the twentieth century and beyond, market libertarians have consistently identified themselves with classical liberalism while contributing to the formation and justification of neoliberalism. They have done this, primarily, through the disenchantment of politics by economics; politics is denigrated and drained of power by an economics ready to step into its place. Classical liberalism enjoyed a republican foundation; it ennobled the market and secured it as one institution among many, whereas neoliberalism elevates the market idea to install it as a principle of government. Deirdre McCloskey's eloquent and nuanced defenses of the bourgeois era betray a concern about disenchantment. But their focus on moral disenchantment sidesteps what is essentially a political problem. McCloskey raises fundamental moral and scientific questions about neoliberal order, but her evasion of politics combined with her market advocacy tend to reinforce the phenomenon of economic rule.

This chapter begins with a discussion of the framing and content of the Déclaration des de l’Homme et du Citoyen of 1789. It then shows how the discourse of rights, articulated by the likes of the ...
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This chapter begins with a discussion of the framing and content of the Déclaration des de l’Homme et du Citoyen of 1789. It then shows how the discourse of rights, articulated by the likes of the Abbé Sieyès, was quickly radicalized, providing a justification for revolutionary and republican government. The chapter next examines responses to this discourse in rights, focusing in particular upon counter-revolutionary writers such as Rivarol and Maistre and those known as the Idéologues (Roederer, Destutt de Tracy, etc.). The chapter continues its exploration of the language of rights through the Revolution of 1848 and the Second Republic and then through the Second Empire and the early years of the Third Republic. It concludes with an assessment of the place of rights within the doctrine of solidarité associated with Léon Bourgeois.Less

Rights, Liberty, and Equality

Jeremy Jennings

Published in print: 2011-06-16

This chapter begins with a discussion of the framing and content of the Déclaration des de l’Homme et du Citoyen of 1789. It then shows how the discourse of rights, articulated by the likes of the Abbé Sieyès, was quickly radicalized, providing a justification for revolutionary and republican government. The chapter next examines responses to this discourse in rights, focusing in particular upon counter-revolutionary writers such as Rivarol and Maistre and those known as the Idéologues (Roederer, Destutt de Tracy, etc.). The chapter continues its exploration of the language of rights through the Revolution of 1848 and the Second Republic and then through the Second Empire and the early years of the Third Republic. It concludes with an assessment of the place of rights within the doctrine of solidarité associated with Léon Bourgeois.

Despite the author’s bourgeois class background and the subject matter of his writings, Stefan Zweig’s novellas were among the very few foreign-language works that were still published under Mao ...
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Despite the author’s bourgeois class background and the subject matter of his writings, Stefan Zweig’s novellas were among the very few foreign-language works that were still published under Mao Zedong’s strict communist rule. Analyzing the rhetoric of the academic articles and commentaries published with the translations, this chapter traces the trajectories of Chinese perspectives on Stefan Zweig’s works after the founding of the People’s Republic in 1949 and until the 2000s. Declaring Zweig’s novellas to be socio-critical literature, Chinese critics had developed a strategy during the Hundred Flowers Campaign of 1956 to make the writer acceptable to his communist censors. According to their interpretation, Zweig’s works fiercely attack the moral decay, emptiness, hypocrisy and brutality of bourgeois society in which women, in particular, suffer. Even after the Mao era came to an end, this way of reading Zweig’s novellas has persisted. Comparing European and North American narratives on Zweig that construct him as an “apolitical” and “nostalgic” writer, the Chinese reception in fact reveals an important socio-critical impetus, especially of the “women novellas,” that has been ignored in Western academia so far.Less

The Antibourgeois Bourgeois Writer : The Rediscovery of Zweig in Communist China

Arnhilt Johanna Hoefle

Published in print: 2017-11-30

Despite the author’s bourgeois class background and the subject matter of his writings, Stefan Zweig’s novellas were among the very few foreign-language works that were still published under Mao Zedong’s strict communist rule. Analyzing the rhetoric of the academic articles and commentaries published with the translations, this chapter traces the trajectories of Chinese perspectives on Stefan Zweig’s works after the founding of the People’s Republic in 1949 and until the 2000s. Declaring Zweig’s novellas to be socio-critical literature, Chinese critics had developed a strategy during the Hundred Flowers Campaign of 1956 to make the writer acceptable to his communist censors. According to their interpretation, Zweig’s works fiercely attack the moral decay, emptiness, hypocrisy and brutality of bourgeois society in which women, in particular, suffer. Even after the Mao era came to an end, this way of reading Zweig’s novellas has persisted. Comparing European and North American narratives on Zweig that construct him as an “apolitical” and “nostalgic” writer, the Chinese reception in fact reveals an important socio-critical impetus, especially of the “women novellas,” that has been ignored in Western academia so far.

The paradoxical Bohemian-Bourgeois of today allegedly reconciles prototypical bohemian desires for rebellion, personal liberation, play, and self-indulgence (“culture of consumption”) with bourgeois values such as thrift, diligence, sobriety, and self-restraint (“culture of production”). More than a century ago, members of San Francisco's bourgeoisie and artistic community attempted to unite the Bohemian and the Bourgeois by forming an elite, all-male organization known as the Bohemian Club. Among its members were wealthy businessmen, leading politicians, Stanford and Berkeley professors, and writers and artists such as Jack London, Jules Tavernier, and Frank Norris. The Bohemian Club represents one of the first efforts in the United States to “synthesize” la vie bohème and clubbable capitalism. The club's midsummer encampments, dubbed the “Bohemian Grove,” promised a personal and collective transformation. Its promise of “Bohemia” became a locus of bourgeois desire and social experimentation, enabling a rethinking of bourgeois work and leisure ethics, gender roles, and spiritual commitments.Less

The Bohemian Grove and the Making of the Bourgeois-bohemian

Published in print: 2009-10-21

The paradoxical Bohemian-Bourgeois of today allegedly reconciles prototypical bohemian desires for rebellion, personal liberation, play, and self-indulgence (“culture of consumption”) with bourgeois values such as thrift, diligence, sobriety, and self-restraint (“culture of production”). More than a century ago, members of San Francisco's bourgeoisie and artistic community attempted to unite the Bohemian and the Bourgeois by forming an elite, all-male organization known as the Bohemian Club. Among its members were wealthy businessmen, leading politicians, Stanford and Berkeley professors, and writers and artists such as Jack London, Jules Tavernier, and Frank Norris. The Bohemian Club represents one of the first efforts in the United States to “synthesize” la vie bohème and clubbable capitalism. The club's midsummer encampments, dubbed the “Bohemian Grove,” promised a personal and collective transformation. Its promise of “Bohemia” became a locus of bourgeois desire and social experimentation, enabling a rethinking of bourgeois work and leisure ethics, gender roles, and spiritual commitments.

France's imperial officials and two ambitious merchants, Gilbert Antoine Maxent and Pierre de Laclède Liguest, were responsible for the creation of the city of St. Louis in Missouri. In 1763, Maxent ...
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France's imperial officials and two ambitious merchants, Gilbert Antoine Maxent and Pierre de Laclède Liguest, were responsible for the creation of the city of St. Louis in Missouri. In 1763, Maxent was granted by Jean Jacques Blaise d'Abbadie, the last governor of French Louisiana, an exclusive privilege to trade with the Indian tribes west of the Upper Mississippi, and along the Missouri, for six years. Maxent, long involved with this Illinois Country commerce, formed a venture with Laclède, who had come to New Orleans in 1755. Laclède directed his clerk and stepson, Auguste Chouteau, and thirty workers, to clear the land and build cabins and a large shed. Thus arose a new city, which they named St. Louis, after King Louis XV's patron saint, Louis IX. Many economic activities would fill the landscape, but the driving force of this frontier was commerce, particularly the fur trade. St. Louis prospered immediately, and many families would soon move to the new settlement, including the Chouteau family, led by Marie Thérèse Bourgeois Chouteau, the city's founding mother.Less

Constructing the House of Chouteau: St. Louis

Jay Gitlin

Published in print: 2009-12-01

France's imperial officials and two ambitious merchants, Gilbert Antoine Maxent and Pierre de Laclède Liguest, were responsible for the creation of the city of St. Louis in Missouri. In 1763, Maxent was granted by Jean Jacques Blaise d'Abbadie, the last governor of French Louisiana, an exclusive privilege to trade with the Indian tribes west of the Upper Mississippi, and along the Missouri, for six years. Maxent, long involved with this Illinois Country commerce, formed a venture with Laclède, who had come to New Orleans in 1755. Laclède directed his clerk and stepson, Auguste Chouteau, and thirty workers, to clear the land and build cabins and a large shed. Thus arose a new city, which they named St. Louis, after King Louis XV's patron saint, Louis IX. Many economic activities would fill the landscape, but the driving force of this frontier was commerce, particularly the fur trade. St. Louis prospered immediately, and many families would soon move to the new settlement, including the Chouteau family, led by Marie Thérèse Bourgeois Chouteau, the city's founding mother.

In this introductory chapter, the author explores the definition and history of modernity as not merely a question of temporal horizons, but as a mentality that celebrates scientific progress, ...
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In this introductory chapter, the author explores the definition and history of modernity as not merely a question of temporal horizons, but as a mentality that celebrates scientific progress, constant change, and universal ideals of national sovereignty and human rights. For each movement of modernity, however, there has developed a comprehensive counternarrative, for modernity has become inseparable from the doubts we feel about it. The author explores some of the key ideas of the Counter-Enlightenment, particularly Marx’s and Nietzsche’s critiques of the bourgeois as selfish, tepid, and exploitative. The author then positions this book as a continuation of the conversation between Enlightenment and Counter-Enlightenment, modernism and postmodernism, asking the fundamental question: How is it possible to retain a critical stance toward modernity and yet resist the temptation of radical negation?Less

Modernity in Question

Steven B. Smith

Published in print: 2016-08-09

In this introductory chapter, the author explores the definition and history of modernity as not merely a question of temporal horizons, but as a mentality that celebrates scientific progress, constant change, and universal ideals of national sovereignty and human rights. For each movement of modernity, however, there has developed a comprehensive counternarrative, for modernity has become inseparable from the doubts we feel about it. The author explores some of the key ideas of the Counter-Enlightenment, particularly Marx’s and Nietzsche’s critiques of the bourgeois as selfish, tepid, and exploitative. The author then positions this book as a continuation of the conversation between Enlightenment and Counter-Enlightenment, modernism and postmodernism, asking the fundamental question: How is it possible to retain a critical stance toward modernity and yet resist the temptation of radical negation?

Hegel represents the apotheosis of the bourgeois world of early modernity in its confidence and optimism. His image of civil society, or burgerliche Gesellschaft, was the site of the rule of law, the ...
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Hegel represents the apotheosis of the bourgeois world of early modernity in its confidence and optimism. His image of civil society, or burgerliche Gesellschaft, was the site of the rule of law, the market economy, and a world governed by individual self-interest, and free “subjectivity.” Hegel’s historical interpretation of modern civil society drew on the works of modern secular thinkers like David Hume and Adam Smith, but he also traced the modern bourgeois world back to Christianity, with its belief in the freedom and dignity of the individual. He gave modernity a theological interpretation that was furiously resisted by Marx and later Nietzsche. Hegel anticipated many of the problems of the modern marketplace, especially poverty and the creation of a permanently unemployed underclass, but this did not stop him from regarding the modern world as the pinnacle of world history.Less

Hegel and the “Bourgeois-Christian World”

Steven B. Smith

Published in print: 2016-08-09

Hegel represents the apotheosis of the bourgeois world of early modernity in its confidence and optimism. His image of civil society, or burgerliche Gesellschaft, was the site of the rule of law, the market economy, and a world governed by individual self-interest, and free “subjectivity.” Hegel’s historical interpretation of modern civil society drew on the works of modern secular thinkers like David Hume and Adam Smith, but he also traced the modern bourgeois world back to Christianity, with its belief in the freedom and dignity of the individual. He gave modernity a theological interpretation that was furiously resisted by Marx and later Nietzsche. Hegel anticipated many of the problems of the modern marketplace, especially poverty and the creation of a permanently unemployed underclass, but this did not stop him from regarding the modern world as the pinnacle of world history.

The imbrication of China’s Catholic church in official French policies was newly brought to public view by struggles in the 1910s over an attempted expansion of the French concession in Tianjin into ...
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The imbrication of China’s Catholic church in official French policies was newly brought to public view by struggles in the 1910s over an attempted expansion of the French concession in Tianjin into a neighborhood known as Laoxikai. French authorities justified the demand in part by their right to protect Catholics. Opposition to the expansion became a major local movement, with national ramifications. Chinese Catholics, supported by Lebbe and the daily Chinese newspaper that he had founded, were leading participants in the opposition. When Lebbe addressed a protest to the French minister in Beijing, French diplomats and Catholic prelates in China combined to effect Lebbe’s exile, as well as that of other Tianjin priests identified with the critical view of the French Religious Protectorate and advocating Chinese leadership for the church.Less

Dissidence and Catholic Patriotism in Tianjin

Ernest P. Young

Published in print: 2013-04-02

The imbrication of China’s Catholic church in official French policies was newly brought to public view by struggles in the 1910s over an attempted expansion of the French concession in Tianjin into a neighborhood known as Laoxikai. French authorities justified the demand in part by their right to protect Catholics. Opposition to the expansion became a major local movement, with national ramifications. Chinese Catholics, supported by Lebbe and the daily Chinese newspaper that he had founded, were leading participants in the opposition. When Lebbe addressed a protest to the French minister in Beijing, French diplomats and Catholic prelates in China combined to effect Lebbe’s exile, as well as that of other Tianjin priests identified with the critical view of the French Religious Protectorate and advocating Chinese leadership for the church.

This chapter analyzes Verdi's Stiffelio, first performed in November 1850 in Trieste, where it did not have the best of receptions. The libretto by Piave was taken from the drama Stifellius by Émile ...
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This chapter analyzes Verdi's Stiffelio, first performed in November 1850 in Trieste, where it did not have the best of receptions. The libretto by Piave was taken from the drama Stifellius by Émile Souvestre and Eugène Bourgeois.Less

Stiffelio

Abramo Basevi

Published in print: 2014-04-09

This chapter analyzes Verdi's Stiffelio, first performed in November 1850 in Trieste, where it did not have the best of receptions. The libretto by Piave was taken from the drama Stifellius by Émile Souvestre and Eugène Bourgeois.

Chapter 1 explains Rosalie’s origins and her life under the Old Regime. It details her relationship with her husband, Marc-Antoine, and how their marriage was influenced by new ideas of companionship ...
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Chapter 1 explains Rosalie’s origins and her life under the Old Regime. It details her relationship with her husband, Marc-Antoine, and how their marriage was influenced by new ideas of companionship and friendship. Other family relationships include those between Rosalie and her in-laws, and between Rosalie and her children, Jules and Auguste. Finally it depicts the daily life of living in a provincial town, running a farm, and managing investments.Less

The Old Regime

Lindsay A. H. Parker

Published in print: 2013-06-19

Chapter 1 explains Rosalie’s origins and her life under the Old Regime. It details her relationship with her husband, Marc-Antoine, and how their marriage was influenced by new ideas of companionship and friendship. Other family relationships include those between Rosalie and her in-laws, and between Rosalie and her children, Jules and Auguste. Finally it depicts the daily life of living in a provincial town, running a farm, and managing investments.

This chapter deals with Ozu’s wartime works from the perspective of their continuing inquiry into the everyday as well as their relation to his postwar films so that they can be re-evaluated as a ...
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This chapter deals with Ozu’s wartime works from the perspective of their continuing inquiry into the everyday as well as their relation to his postwar films so that they can be re-evaluated as a connecting bridge between the prewar and the postwar period. In the first part, Ozu’s complex stance on the war and the nationalistic ideology is examined through contextual survey of wartime history of Japan and Japanese cinema, and also analysing primary sources that has recorded Ozu’s own experience at battlefield. The second part analyses Ozu’s wartime bourgeois drama, The Flavour of Green Tea over Rice (1939), which, along with the previous work, What Did the Lady Forget? (1937), reveals gender politics of the female domestic everyday that operates antithetical to prevailing male-centric wartime collectivism. The last part of this chapter discusses Ozu’s humanistic position, by analysing two wartime films about paternity and its absence (The Brothers and Sisters of the Toda Family (1941) and There Was a Father (1942)) along with Burma Campaign (1942), which is Ozu’s only attempt at war film genre in a complete form.Less

Wartime Ozu: Between Bourgeois Drama and National Policy Film

Woojeong Joo

Published in print: 2017-06-01

This chapter deals with Ozu’s wartime works from the perspective of their continuing inquiry into the everyday as well as their relation to his postwar films so that they can be re-evaluated as a connecting bridge between the prewar and the postwar period. In the first part, Ozu’s complex stance on the war and the nationalistic ideology is examined through contextual survey of wartime history of Japan and Japanese cinema, and also analysing primary sources that has recorded Ozu’s own experience at battlefield. The second part analyses Ozu’s wartime bourgeois drama, The Flavour of Green Tea over Rice (1939), which, along with the previous work, What Did the Lady Forget? (1937), reveals gender politics of the female domestic everyday that operates antithetical to prevailing male-centric wartime collectivism. The last part of this chapter discusses Ozu’s humanistic position, by analysing two wartime films about paternity and its absence (The Brothers and Sisters of the Toda Family (1941) and There Was a Father (1942)) along with Burma Campaign (1942), which is Ozu’s only attempt at war film genre in a complete form.

This chapter presents anatomist Jean Pierre Bourgeois' remarks on the anatomical changes of the human brain, which can be observed on the level of the synapse. These changes are the expression of ...
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This chapter presents anatomist Jean Pierre Bourgeois' remarks on the anatomical changes of the human brain, which can be observed on the level of the synapse. These changes are the expression of adaptation and individuation, learning and memory, and thus the locus of an openness constitutive of the human, as opposed to other animals. Given the essential fixity of the brain, the synapse is the only plausible locus of liberty. On that note, the chapter states that fixity and the synapse belong to different epochs. Fixity is the culmination of the effort to understand the brain in terms of its cellular coming into existence while the synapse marks the functional (physiological) interpretation of the fixed cellular anatomy drawn.Less

Conceptual

Tobias Rees

Published in print: 2016-05-03

This chapter presents anatomist Jean Pierre Bourgeois' remarks on the anatomical changes of the human brain, which can be observed on the level of the synapse. These changes are the expression of adaptation and individuation, learning and memory, and thus the locus of an openness constitutive of the human, as opposed to other animals. Given the essential fixity of the brain, the synapse is the only plausible locus of liberty. On that note, the chapter states that fixity and the synapse belong to different epochs. Fixity is the culmination of the effort to understand the brain in terms of its cellular coming into existence while the synapse marks the functional (physiological) interpretation of the fixed cellular anatomy drawn.

This chapter reflects on Louis St. Ange de Bellerive's diplomatic work with various Indian tribes during his lifetime. From the time that St. Ange was stationed with his father at Fort St. Joseph ...
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This chapter reflects on Louis St. Ange de Bellerive's diplomatic work with various Indian tribes during his lifetime. From the time that St. Ange was stationed with his father at Fort St. Joseph until he arrived at St. Louis as commandant in October 1765, he dealt with Indians of one tribe or another on a daily basis. His entire adult life was all about Indians, not only in the public arena, but also about the Indian women who bore his children. In discussing Indian affairs, St. Ange never once suggested employing force of any kind as an instrument of policy. Although a military man, his passion, his knowledge, and his skill lay in diplomacy, not warfare. This chapter discusses St. Ange's attitude toward Indians as well as his concubines, his Indian slaves, and the last seventeen months of his life, which he spent in the residence of Marie-Thérèse Bourgeois Chouteau. St. Ange was found dead in his bed on December 27, 1774.Less

End of an Era

Carl J. EkbergSharon K. Person

Published in print: 2015-03-15

This chapter reflects on Louis St. Ange de Bellerive's diplomatic work with various Indian tribes during his lifetime. From the time that St. Ange was stationed with his father at Fort St. Joseph until he arrived at St. Louis as commandant in October 1765, he dealt with Indians of one tribe or another on a daily basis. His entire adult life was all about Indians, not only in the public arena, but also about the Indian women who bore his children. In discussing Indian affairs, St. Ange never once suggested employing force of any kind as an instrument of policy. Although a military man, his passion, his knowledge, and his skill lay in diplomacy, not warfare. This chapter discusses St. Ange's attitude toward Indians as well as his concubines, his Indian slaves, and the last seventeen months of his life, which he spent in the residence of Marie-Thérèse Bourgeois Chouteau. St. Ange was found dead in his bed on December 27, 1774.

This chapter focuses on Péter Forgács’s two films Wittgenstein Tractatus and Bourgeois Dictionary. Both films utilize amateur film footage and stand out for their explicitly reflexive, metapoetic ...
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This chapter focuses on Péter Forgács’s two films Wittgenstein Tractatus and Bourgeois Dictionary. Both films utilize amateur film footage and stand out for their explicitly reflexive, metapoetic treatment and their innovative, nonnarrative formal structure. In fact, both films share overlapping film materials and explore linguistic and quasi-mathematical frameworks for organizing the found images and motivating their potential meanings. Music, voice-over, image, and text stand in a highly complex and often explicitly divergent or paradoxical relationship to one another. Wittgenstein Tractatus could be characterized as a poetic montage of verbal statements and visual documents that resonate with the historical pathos of the Central European, bourgeois, Jewish lifeworld that Wittgenstein shared with the filmed subjects of Forgács’s found footage.Less

Reenvisioning the Documentary Fact : On Saying and Showing in Wittgenstein Tractatus and Bourgeois Dictionary

Tyrus Miller

Published in print: 2011-12-02

This chapter focuses on Péter Forgács’s two films Wittgenstein Tractatus and Bourgeois Dictionary. Both films utilize amateur film footage and stand out for their explicitly reflexive, metapoetic treatment and their innovative, nonnarrative formal structure. In fact, both films share overlapping film materials and explore linguistic and quasi-mathematical frameworks for organizing the found images and motivating their potential meanings. Music, voice-over, image, and text stand in a highly complex and often explicitly divergent or paradoxical relationship to one another. Wittgenstein Tractatus could be characterized as a poetic montage of verbal statements and visual documents that resonate with the historical pathos of the Central European, bourgeois, Jewish lifeworld that Wittgenstein shared with the filmed subjects of Forgács’s found footage.

This chapter is devoted to the posterity of court ballet in Molière’s comedy-ballets. Far from being an original invention, Molière’s comedy-ballet is actually a reinterpretation of the burlesque in ...
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This chapter is devoted to the posterity of court ballet in Molière’s comedy-ballets. Far from being an original invention, Molière’s comedy-ballet is actually a reinterpretation of the burlesque in a more repressive political climate under Louis XIV. It analyzes two comedy-ballets in depth: Molière’s first, Les Fâcheux (1661), and his most famous, Le Bourgeois Gentilhomme (1670). Les Fâcheux is premiered contemporaneously with Louis XIV’s Lettres patentes instituting a Royal Academy of Dancing. The Lettres reveal a young Louis XIV at his accession to power, acting to eliminate burlesque ballets from public performance. At the same time, Les Fâcheux reveals a theatrical genius coping with the old problems of dance and text. Its analysis of Le Bourgeois Gentilhomme challenges the traditional interpretation of that work by identifying the burlesque ballet traditions that permeate it. Drawing on the research of the previous chapters, it shows that Jourdain is actually a burlesque dancer. It discusses Molière scholarship on this question, particularly Pellisson, Auld, Defaux, and Abraham.Less

Molière and Textual Closure : Comedy-Ballet, 1661–1670

Mark Franko

Published in print: 2015-09-01

This chapter is devoted to the posterity of court ballet in Molière’s comedy-ballets. Far from being an original invention, Molière’s comedy-ballet is actually a reinterpretation of the burlesque in a more repressive political climate under Louis XIV. It analyzes two comedy-ballets in depth: Molière’s first, Les Fâcheux (1661), and his most famous, Le Bourgeois Gentilhomme (1670). Les Fâcheux is premiered contemporaneously with Louis XIV’s Lettres patentes instituting a Royal Academy of Dancing. The Lettres reveal a young Louis XIV at his accession to power, acting to eliminate burlesque ballets from public performance. At the same time, Les Fâcheux reveals a theatrical genius coping with the old problems of dance and text. Its analysis of Le Bourgeois Gentilhomme challenges the traditional interpretation of that work by identifying the burlesque ballet traditions that permeate it. Drawing on the research of the previous chapters, it shows that Jourdain is actually a burlesque dancer. It discusses Molière scholarship on this question, particularly Pellisson, Auld, Defaux, and Abraham.

Within the context of Indonesia’s encounters with liberalism in late colonial and postcolonial times, this chapter examines Muslim discourses that are critical of both Western liberal ideology and ...
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Within the context of Indonesia’s encounters with liberalism in late colonial and postcolonial times, this chapter examines Muslim discourses that are critical of both Western liberal ideology and its Islamist detractors. After problematizing the existing categories of Islamic neo-modernism, Liberal Islam, and Islamic liberalism, the chapter focuses on alternative discourses formulated by Muslim intellectuals from both traditionalist and modernist-reformist Islamic backgrounds during the Reformasi era when Indonesia transitioned from a military autocracy to a democratic system of governance. Islamic Post-Traditionalists draws on poststructuralism and postcolonial theory to offer an emancipatory trajectory for Indonesian Muslims in the twenty-first century, while modernist-reformist intellectuals have drawn on the social sciences to develop a new paradigm referred to as Transformative Islam. Instead of presenting sweeping ideas, this younger generation is more concerned with translating new regimes of knowledge into applied thinking about concrete issues, such as democratization, development, justice and battling corruption.Less

Bourgeois Islam and Muslims Without Mosques : Muslim Liberalism and Its Discontents in Indonesia

Carool Kersten

Published in print: 2017-12-01

Within the context of Indonesia’s encounters with liberalism in late colonial and postcolonial times, this chapter examines Muslim discourses that are critical of both Western liberal ideology and its Islamist detractors. After problematizing the existing categories of Islamic neo-modernism, Liberal Islam, and Islamic liberalism, the chapter focuses on alternative discourses formulated by Muslim intellectuals from both traditionalist and modernist-reformist Islamic backgrounds during the Reformasi era when Indonesia transitioned from a military autocracy to a democratic system of governance. Islamic Post-Traditionalists draws on poststructuralism and postcolonial theory to offer an emancipatory trajectory for Indonesian Muslims in the twenty-first century, while modernist-reformist intellectuals have drawn on the social sciences to develop a new paradigm referred to as Transformative Islam. Instead of presenting sweeping ideas, this younger generation is more concerned with translating new regimes of knowledge into applied thinking about concrete issues, such as democratization, development, justice and battling corruption.